"Christ Crucified."

THE apostle says· (1 Cor. i. 23), "We preach Christ crucified.”
This is, of necessity, the great fundamental theme, which the gospel of God's grace proclaims. God calls men to fellowship with his Son Jesus Christ (1 Cor. i. 9). This involves privilege indeed, and that unspeakably great; but it involves trial also. In reality, it is discipleship; it is companionship with Christ through this present evil world, in conflict with the world, the flesh, and the devil; it involves a combat; it is the fight of faith; the lustings of the flesh have to be overcome, that in newness of life, we may walk before God. Amongst mankind in general there are, of course, tastes and convictions, and aims, diametrically opposed to what the preaching of the cross implies. But, in the Christian, too, there is the carnal mind; in him, the flesh lusts against the Spirit; hence the combat, which fellowship with Jesus Christ involves. Thus, as the apostle testifies in the opening of the epistle, from which we have quoted above, whether in the church or out of it, however men's tastes may be shocked, however their natural desires may be opposed, Christ crucified is preached at once, "the power of God and the wisdom of God." Surely then, the recent convert, or the youthful disciple, needs to draw instruction from the cross. Christ crucified, is for him the befitting, the necessary theme. Let the apostle's testimony have our brief consideration.
"For the Jews require a sign."  
This is the reason assigned by the apostle for preaching Christ crucified. To them that perish, indeed, such preaching is foolishness; but to them who are saved, it is the power of God. "For the Jews require a sign." It is what they ask for. Shall they have it? Yes, if they will receive it as God gives it, in the cross; otherwise the sign, Christ crucified, is foolishness to them. A sign is some outward manifestation of God's presence and power. It is power shown forth, indicating that God is with us, and for us. Moses had given such a sign when the manna fell on the camp of Israel. The supply thus daily and miraculously furnished, said plainly on God's part, "I am with this people to guide, protect, and bless them." It was power, divine power, visibly displayed; power which was to uphold and sustain the people, till the wilderness should be left behind. Is a religion, then, propounded to us, by which we are to be saved? or have we accepted, as true, a faith by which we are to stand, till Heaven and glory be attained? Surely it seems not unreasonable to ask for some real, substantial display of power—power that can be recognized and felt, that thus the soul may rest secure. In reality, the Jews nationally, but represent to us a characteristic of our common nature. It is a feeling which ever asks for something outward, that shall appeal to the external senses; it brooks not the idea, that listening to the still small voice within, we should be content in self-abasement to learn God's will. Then and thus, indeed, ultimately the sign will be seen, and the power will be made manifest. But the sign and the power are not thus after the desired form. In the churches of Christ, there are many who, Jew-like, require and run after signs. They seek for this and that, without and not within. They rest in outward forms, outward ordinances, outward means, though still admitting that Jesus is the only Saviour. Christ really manifests Himself within, as the power of an endless life. And so, to the seekers of signs, whether in the churches or out of them, the apostle preaches Christ crucified.
"The Greeks seek after wisdom." 
Is this an aspiration that may seem to clash with the fellowship with our Lord Jesus Christ? Surely to desire wisdom is in itself good; to attain it is man's legitimate aim. Folly is the fruit of sin, the sad inheritance of the fall. Men have become fools through sin. And yet, to some extent, we possess the desire to become wise; it is an instinct in all, with some it is a passion. Is it wrong? Does the gospel forbid it? Nay, does not God Himself testify, that "wisdom is better than rubies"? And, says the divinely inspired proverb, "with all thy gettings, get wisdom." Assuredly, God's thought about us is, that we should become wise. His gift in Christ is wisdom; and yet, to the Greeks, who represent to us man's innate cravings to become wise, the preaching of the cross is foolishness. To true wisdom, and to its attainment, the gospel cannot possibly be opposed; but there is a wisdom which brooks not fellowship with the meek and lowly Jesus, which admits not that reason is depraved, and that the true source of intelligence in man, is that light of life which constitutes his regeneration in God. There is a wisdom which ministers not to the true discipline of the soul, and which tends. not to bring it into devout and hallowed communion with God, who is the fountain of all true wisdom; it is, in short, a wisdom which may be in itself "earthly, sensual, and devilish," as it leaves man's moral and spiritual nature unchanged. It fails, therefore, in all the essentials of true wisdom. It leaves man destitute of the knowledge of God; and, while it scans his works, it leaves the soul estranged from Him. The Greek, therefore, as the proud aspirant after a wisdom which ranks him only with the disputer of this world, is no proper type of the youthful disciple of Christ; to him, the wisdom of God is foolishness. And to the Greek, as well as to the Jew, whether in the church or out of it, the apostle preaches Christ crucified. How then does this preaching affect the churches of Christ, and what has the youthful disciple to learn from it?
“We preach Christ crucified." 
In the sufferings and agonies associated with the crucifixion of our Lord on Calvary, the wisdom of this world finds ample scope to dilate. Eloquence and oratory here expend themselves, as on their favourite theme. To the sympathies, to the tenderest affections, to the most excited passions, the appeal is made. It is, indeed, a theme fraught with wonders. Oh, how it serves to set forth love, at once unutterable and divine. But preaching this and this only, is not to preach the cross. Christ crucified, is Christ as having passed away from the elements of this world. If I am called, as a believer, to the fellowship of our Lord Jesus Christ, it is to the fellowship of Christ as crucified. Thus, associated with him, it may now be asked, where is the wise? where is the scribe? where is the disputer of this world? Where indeed! they have no place in the church of God, they stand associated with "the rulers of this world," who have crucified the Lord of glory; they have no part in Christ. To all that this world boasts of, and to all that characterizes the spirit of this world, Christ is crucified. Christ in me, is Christ crucified to the flesh and the world. This must be seen and realized if we would say with the apostle, "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me." It is not then to the unbelieving portion of mankind merely, whether Jew or Greek, that the teaching of the cross has to be addressed. Even the disciple of Jesus has to learn, in the deep experience of his soul, that it comprehends within it, what is to him the vital, the essential, the fundamental element in the gospel. It is thus, he has to learn, that the carnal mind, wherever and to whatever extent it exists, is enmity against God. Its loftier aspirations, as well as its more grovelling tastes and passions, must yield to the power of the cross. The way of holiness, as thus contemplated, may extort the cry, "How narrow is the path that leads to life!" And yet, love invites to it; Jesus Himself points to it, when He says, "I am the way." It is the path of peace and life; power and truth are found there. True, the sign-seeking Jew is confounded when the cross is preached; it is as if a stumbling-block were cast before him. The wisdom-loving Greek is shocked and appalled; it is as if the profoundest folly were announced to him. Nevertheless, they who are called unto the fellowship of our Lord Jesus Christ, have fully and sweetly to learn, how "it has pleased God, by the foolishness of preaching, to save them that believe." They find in God's own way, both what the Jew requires, and what the Greek seeks. They find the sign and the wisdom too, and that both are of God. The sign is apparent—the power of God is manifested; the wisdom is divine—it is the wisdom of God. So, adds the apostle, we preach,
"Christ the power of God." 
It is power seen, and felt, and acknowledged, power working salvation within. This is a sign, a heavenly sign, a sign from above. Surely that sign is not wanting when, in a soul once benighted, the light of the kingdom of God is enkindled, when ambition, pride, envy, the lust of power or wealth, yield to meekness, gentleness, purity, and love; when iniquity and vice give place indeed, and that in the inner workings of the soul, to affections and aims that are heavenly and pure. This is truly to be illumined, ennobled, and blessed. Here is a sign indeed. It is the putting forth of power, and of power divine.
"And the wisdom of God." 
For it is true that to them who of God are in Christ Jesus, He of God is made wisdom, as well as righteousness, and sanctification, and redemption. This is a truth to be experimentally verified. As colours are incomprehensible to him who, as to this world is born blind, so true wisdom is undiscovered by him who, stumbling at the cross, attains not to the true interior spiritual vision. If, with the apostle, "I am crucified with Christ, I nevertheless live; and yet not I, but Christ liveth in me." He is then my life, and the life is the light of men, and Christ is indeed to me the wisdom of God. Thenceforth, according to circumstances, created things, God's handiworks around me, may more or less directly impart instruction to my soul. The lily in its beauty, the fowls of the air in their varied habits, may occupy my thoughts, and with profit too (see Matt. vi. 26, 28). Both in the sciences and in the arts, I may find free scope for the exercising of my powers. For to know science aright is to know God. But the wisdom which l seek after is that which tends ever to sanctify and ennoble the entire man. In this respect, the babe in Christ is far in advance of the wise and prudent of this world. But now, indeed, "we all see through a glass, darkly; now we know in part; but when that which is perfect is come, then that which is in part shall be done away; then shall we know even as we are known." 
May they who read these pages, and who have recently been called by grace, search earnestly into the mysteries of the cross. Then they will learn fully, that the one thing which man wants, is the knowledge of Christ crucified; and they will learn for themselves, also, that the apostle said not in vain, "We preach Christ, the power of God, and the wisdom of God." 
Wm. HUGILL.
“The King’s Highway” 1862